Discovery Box| (0.38) | (Jer 9:8) | 3 tn Heb “With his mouth a person speaks peace to his neighbor, but in his heart he sets an ambush for him.” |
| (0.38) | (Jer 7:5) | 2 tn Heb “you must do justice between a person and his fellow/neighbor.” The infinitive absolute precedes the finite verb for emphasis. |
| (0.38) | (Isa 48:4) | 2 sn The image is that of a person who has tensed the muscles of the face and neck as a sign of resolute refusal. |
| (0.38) | (Isa 45:9) | 5 tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.” |
| (0.38) | (Isa 42:20) | 1 tn The consonantal text (Kethib) has a perfect, second person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb. |
| (0.38) | (Isa 40:13) | 2 tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v. 6). |
| (0.38) | (Isa 33:11) | 1 tn The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear. |
| (0.38) | (Isa 1:29) | 2 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed. |
| (0.38) | (Sos 8:2) | 5 tc The MT reads the singular noun with first person common singular suffix רִמֹּנִי (rimmoni, “my pomegranate”). However, many Hebrew mss preserve an alternate textual tradition of a plural noun without the first person common singular suffix רִמֹּנִים (rimmonim, “pomegranates”), which is also reflected in the Aramaic Targum. However, LXX ῥοῶν μου (hroōn mou, “the nectar of my pomegranates”) reflects both the plural noun and the first person common singular suffix. Therefore, R. Gordis suggests that MT רִמֹּנִי is an apocopated plural with a first person common singular suffix: “my pomegranates.” |
| (0.38) | (Ecc 2:19) | 1 tn The vav on וְיִשְׁלַט (veyishlat, conjunction plus Qal imperfect third person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”). |
| (0.38) | (Ecc 2:8) | 2 tn Heb “of kings and provinces.” This personal treasure was taken as tribute from other kings and governors. See T. Longman III, Ecclesiastes (NICOT), 92. |
| (0.38) | (Pro 30:32) | 1 tn The construction has the ב (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly. |
| (0.38) | (Pro 29:1) | 3 sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10). |
| (0.38) | (Pro 27:12) | 3 tn Heb “passed by”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on. |
| (0.38) | (Pro 26:25) | 5 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way. |
| (0.38) | (Pro 26:4) | 2 sn The person who descends to the level of a fool to argue with him only looks like a fool as well. |
| (0.38) | (Pro 25:25) | 1 tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person. |
| (0.38) | (Pro 23:28) | 3 sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about. |
| (0.38) | (Pro 23:14) | 2 tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4. |
| (0.38) | (Pro 21:25) | 3 sn “Hands” is figurative for the whole person, but “hands” is retained in the translation because it is often the symbol to express one’s ability of action. |
